Anattā & Rebirth | Buddhadāsa Bhikkhu

Students from Puget Sound University (Washington state, USA) visited Suan Mokkh for a few days. Their professor asked Tan Ajahn Buddhadāsa to clarify the difficult to grasp teaching of not-self and how rebirth could be possible if selflessness is fundamental. This is a question often asked by foreign visitors. Tan Ajahn spoke in Thai and Santikaro Bhikkhu interpreted into English live.
This Dhamma teaching was offered by Tan Ajahn on 13rd January 1988.
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Puget Sound University Talks series:
RUclips playlist : bit.ly/2Z1huEc
Soundcloud album : / 19880113-1-anatta-and-...
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For other Dhamma teachings by Buddhadāsa Bhikkhu:
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suanmokkh.org/
en.bia.or.th/
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About Buddhadāsa Bhikkhu:
Buddhadasa Bhikkhu went forth as a bhikkhu in 1926, at the age of twenty. After a few years of study in Bangkok, which convinced him 'purity is not to be found in the big city,' he was inspired to live close with nature in order to investigate the Buddha-Dhamma. Thus, he established Suan Mokkhabalarama in 1932, near his hometown of Pum Riang. At that time, it was the only forest Dhamma Center and one of the few places dedicated to vipassana meditation in Southern Thailand. Word of Buddhadasa Bhikkhu, his work, and Suan Mokkh spread over the years so that they are easily described as 'one of the most influential events of Buddhist history in Siam.' Here, we can only mention some of the most interesting services he has rendered Buddhism.
Ajahn Buddhadasa worked painstakingly to establish and explain the correct and essential principles of what he called 'pristine Buddhism,' that is, the original realization of the Lord Buddha before it was buried under commentaries, ritualism, clerical politics, and the like. His work was based in extensive research of the Pali texts (Canon and commentary), especially of the Buddha's Discourses (Sutta Pitaka), followed by personal experiment and practice with these teachings. Then he taught whatever he could say truly quenches dukkha (dissatisfaction, suffering). His goal was to produce a complete set of references for present and future research and practice. His approach was always scientific, straight-forward, and practical.
Although his formal education only went as far as ninth grade and beginning Pali studies, he was given five Honorary Doctorates by Thai universities. His books, both written and transcribed from talks, fill a room at the National Library and influence all serious Thai Buddhists in Siam. Doctoral dissertations are still being written about him and his legacy. His books can be found in bookstores around the country and are favorites as gifts at cremations.
Progressive elements in Thai society, especially the young, were inspired by his teaching and selfless example. Since the 1960's, activists and thinkers in areas such as education, ecology, social welfare, and rural development have drawn upon his teaching and advice. Most of the monks involved in nature conservation and community development were inspired by him. He provided the link between the scriptural tradition and engaged buddhist practice today.
After the founding of Suan Mokkh, he studied all schools of Buddhism, as well as the other major religious traditions. This interest was practical rather than scholarly. He sought to unite all genuinely religious people in order to work together to help, as he put it, 'drag humanity out from under the power of materialism.' This broadmindedness won him friends and students from around the world, including Christians, Muslims, Hindus, and Sikhs.
His last project was to establish an International Dhamma Hermitage. This addition to Suan Mokkh was intended to provide facilities for:
- Courses which introduce foreigners to the correct understanding of Buddhist principles and practice;
- Meetings among Buddhists from around the world to establish and agree upon the 'heart of Buddhism';
- Meetings of leaders from all religions for the sake of making mutual good understanding and cooperating to drag the world out from under the tyranny of materialism.
- He left instruction for the building of Dhamma-Mata, a residential facility to support the dedicated study-practice of women.
Ajahn Buddhadasa died in 1993 after a series of heart attacks and strokes that he kept bouncing back from in order to teach. The final stroke occurred as he was preparing notes for a talk to be given on his birthday in two days (27 May). Suan Mokkh carries on in the hearts and actions of all those who have been inspired and guided by his example and words. Suan Mokkh is not so much a physical place as it is the space of liberation that we all must discover in this very life.
#Buddhadasa #Anatta #Rebirth

[@chrisdissanayake6979]

Thank you so much for clarifying the exact truth about Anatta, in the pure message of the Buddha’s teachings.

[@alakso777]

🙏🏼

[@alkadhoke7319]

Perfect analysis of Annatta ( no atma ) and Rebirth .

[@ki4dbk]

Yep. 😂🎉

[@drsr4560]

43”-ish: What or “who” is reborn; “… this question is ridiculous …” THANK YOU. Thank you

[@Josephbrownbear]

Ish means man in Hebrew
Ish ka is water in Irish
Ka is female yes
Ka in Egyptian is part of the soul
The Buddha of compassion is here.

[@AnattaAnattata]

สาธุ! สาธุ! สาธุ!
🙏🙏🙏

[@jyseoh]

18:48

[@drsr4560]

45” “In Buddhism, there is no rebirth” … that would be lovely. But is THAT what the Buddha said? This is not a rhetorical question. What DID he actually say? Someone please “enlighten” me!

[@chaplain6141]

Buddhadāsa's opinion on rebirth is way more faithful to pali canon, The most popular opinion which is basically reincarnation arised due to social norms and tradition which is not very faithful to the canon.

[@chaplain6141]

@David Adams Well relating this to his interpretation of rebirth it would be each time the conditioned 'I' thought is born it is a brand new 'I'

[@chaplain6141]

@David Adams TNH Says rebirth is real, he just doesn't touch on it lol

[@chaplain6141]

@David Adams He doesn't call that theory rebirth. He calls moment-to-moment 'rebirth' ego-birth. I don't know if he actually rejects REBIRTH